Question: Our Shaikh – (we ask that) Allaah preserve you – what do you advise the people of ‘Adan and other than this city (in Yemen) to do when faced with the Houthis (Shia)? (we ask that) Allaah preserve you.

Answer: (after praising Allaah and sending salaah and salaam upon the Messenger): To proceed: Indeed I advise all of the people of Yemen from all parts Yemen to make two or three battlefronts in two or three regions to fight against these Baatinee Raafidee (Shia) Houthis who are the worst enemies to Islam, the worst enemies to the noble Companions, and the worst enemies to Ahlus Sunnah wal Jamaa’ah.

This repulsive group (the Shia Houthis) has not waged war against them except due to severe enmity towards Islaam and its people – the previous generations and the later ones. So I see it as being obligatory upon all of the people of Yemen – in Ibb, Ta’iz, ‘Adan, al-Baydhaa, and everywhere else – until even in San’aa, that they make some strong battlefronts to defeat this group and to annihilate them and exterminate their tribulations. And do not be easy with them, because this is from the greatest of jihads.

By Allaah, if the people of Yemen were to surrender to the Houthis, Islaam would be completely lost. And Yemen would certainly become like Iran or worse, showing enmity to the Companions, waging war against the Quran, waging war against the (Mothers of the Believers) wives of the noble Messenger – alayhe as-Salaatu was salaam.

So it is obligatory upon them to rise up with all seriousness and determination. And it is obligatory for them to utilize everything at their disposal (that is halaal) to destroy this tribulation (fitnah) and to raise the banner of the true Islam.

I ask Allaah to grant them success, and that He unites their word upon the truth, and that He unifies their ranks, and that He helps them and makes their word (laa ilaaha illaallaah – none deserves to be worshiped except for Allaah – who is God, The Supreme Creator) the uppermost. Indeed our Lord is the One Who answers the supplications. And the salaah and salaam be upon our Prophet Muhammad, his family, and his Companions

وصايا في طريقة طلب العلم

“…I direct some advice to everyone who hears it from us at this time – and you who are listening – regarding the subject of being eager to present the Mashaayikh, the teachers, and the speakers. In reality, something which is not good has appeared among our sons (the Muslims): every one wants to say: “I brought the Shaikh to my masjid” not caring whether this (shaikh) is qualified so that knowledge can be taken from him or whether he is not qualified and knowledge is not taken from him. All that is important (to this person) is that he brought a Shaikh. Who is this Shaikh? After that, look and you will find the most amazing of things. He (the Shaikh) is either from the well-known people of innovation and desires that this person (who brought him) was ignorant of (him being from them). So how many people have desired good but have not achieved it – as Umar – (we ask that) Allaah, the Most High, be pleased with him – said.

So he is ignorant of him (being from the people of innovation and desires) and he brings him to the people and perhaps he causes them to become attached to him. Then after that an attachment is formed between him and them so he leads the astray and he (the one who ignorantly brought this person to the people) is the cause of this. And perhaps he will bring a Hizbee whom he is also ignorant of his condition so he falls into this calamity and causes others to fall into it. And more amazing than that is that you see our sons in these times, after the ax has fallen into the head and cleaved it in two, he comes and asks (about the condition of this person). So he is like the one who ends his recitation (of Quran) and then says: “I seek refuge with Allaah from the cursed shaytaan. In the name of Allaah, The Most Merciful, the Bestower of Mercy.” after he has ended his recitation. After he has brought him (to the people) he asks about him. This is not correct. The affair is the opposite. If you were wise, you would ask before you acted. Because this is what Allaah has instructed us:

“So know (O Muhammad – sallallaahu alayhe wa sallam) that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.”1 (47:19)

So He began with knowledge before statements and actions. So you must ask (about a person’s condition) before you act (by taking knowledge from them or directing the people to them). Why is it that after you have brought him, you say: “What is his condition?” This is not correct. So when the likes of this happen, and when deviation amongst the people happens due to this one you have brought while you didn’t know him (his state) – for the people are under your care. So it is obligatory for you to investigate (an individual before you put him in front of the people to teach) as our salaf used to investigate (them) in the time of good at the beginning of this ummah.

The era of (Imaam) Maalik and those with him (from the scholars). They would investigate (them). So perhaps we can say that today is the era of widespread tribulations (fitan), of much turning about of the people, and of their changing (for the worse). What is obligatory upon us is that we have even more concern (for investigation of individuals). This affair – and I say this because it has spread in these times – that our brothers have begun to bring those who are not qualified (to teach) then they ask us about them. And they may bring to us some of the statements of these people which would make the small students of knowledge laugh. That is because these people in reality are not qualified to have people studying under them….’

My advice to you is that you study. When a person is spoken about, that you learn about him. And that you take the statements of those who examine critically and understand them (those statements). And that you are certain about their (the statements) reliability.

So when that becomes clear to you, then let a person judge from the starting point of carefulness and conviction, not from blind following this one or that one, nor from blind partisanship to this one or that one. And leave the personalities of So-and-so and So-and-so.

Take this as a fundamental principle and spread it to these opposers only so that they can understand the reality and know the truth and so they can extract themselves from the group of blind partisanship to falsehood.

And I am not pleased that anyone has blind partisanship towards me, ever.

If I make a mistake then let someone say something to me who will stop me from the mistake in which I have erred – baarakallahu feekum.

And do not have blind partisanship for this one nor that one – do not have blind partisanship for a mistake of Ibn Taymiyyah, nor Ibn Abdul Wahhaab, nor for (the mistake of) Ahmad ibn Hanbal, nor Ash-Shaafi’ee, nor anyone.

One’s enthusiasm is for the ttuth, and one’s reverence is for the truth. And it is obligatory for a person to dislike error and falsehood.

الهِجْرَانُal-Hijraan is the masdar (verbal noun) for هَجَرَ(to abandon, keep away from). In the language it (al-Hijraan) means التَّرْكُ(leaving).

What is intended by boycotting the People of Innovation is: distancing yourselves from them, not having love for them, not having allegiance to them, not giving them salaam, not visiting them, etc.

Boycotting the People of Innovation is obligatory due to the saying of Allah, The Most High (translated):

“You won’t find a people who believe in Allah and the Last Day making friends with those who oppose Allah and His Messenger” (58:22)

And the Prophet – sallallahu alayhe wa sallam boycotted Ka’b bin Malik and his two companions (for a brief time) when they remained behind from the battle of Tabouk (though they were Noble Companions, not upon innovation, and Allah accepted their repentance)

However, if there is a benefit in sitting with them – in that you clarify the truth to them and warn them from innovation – then there is no problem with that.

Perhaps that is required (clarifying the truth to them and warning them from bid’ah) due to the saying of Allah, The Most High (translated):

“Call to the Way of your Lord with wisdom and good admonition and debate with them with that which is better.” (16:125)

This (da’wah) may be (in the form of) gatherings and speeches, or (in the form of) correspondence and writing.1

From boycotting the People of Innovation is: not looking into their books for fear of fitnah, and not circulating them among the people.

Staying away from the places of misguidance is obligatory due to his statement – sallallahu alayhe wa sallam – regarding the Dajjaal:

“Whoever hears of him, let him stay far away from him, for by Allah, indeed a man will go to him considering that he himself is a Believer, but will then follow him because of what he will bring of doubts” Recorded by Abu Dawood and Shaikh Albaanee said that its chain of narrators was saheeh

However, if the goal in looking through their books is to refute their innovation, then there is no problem with that for the one who has the correct aqeedah to protect himself and is able to refute them. Rather it may be obligatory (to do so).

Because refuting innovation is obligatory and whatever is needed to complete the obligation is itself obligatory.

Footnote

1 Shaikh Ahmad an-Najmee was asked: “O Noble Shaykh, a person claims that he is Salafi, but he keeps company with the hizbis, and he was advised concerning this and responded, ‘Indeed, I am doing so for their advisement and guidance.’ So how do we judge this person?”

The Shaykh answered, “Advice does not necessitate that you keep company with them, and the advice is to be given at fixed times. As for your keeping company with them with the argument that you are advising them, then if you were advising them, there would be seen a change in their actions, and a difference in that which they were upon. So if you say, for example, that you advise them, but they don’t listen to you or accept from you, then why do you keep company with them and come and go with them? If they do not listen to you, then do not come and go with them or sit with them. Rather, when we see that you come and go with them and keep company with them, we are aware that you are one of them.” For the reference, see this brief article: http://www.sunnahpublishing.net/modules/Manhaj/company.pdf

These are just a couple of sentences from Shaikh Rabee and Shaikh Saalih Suhaymee from their commentaries on Imam Ibn Rajab’s book – The Difference Between an-Naseehah and at-Ta’yeer

Shaikh Rabee – hafithahullah – said:

This book is: The difference between Naseehah (advice) and Ta’yeer (degradation/belittlement) (by Ibn Rajab)

When you criticize an individual, it is obligatory upon you to stick to the truth, honesty, and sincerity (ikhlaas). And that your intention is to clarify the truth and point out the error which contradicts the truth.

When this is your intention, then this is a noble intention and a tremendous affair which the entire ummah should be grateful for. And it is not permissible for anyone to accuse you of (doing) evil.

But if you have evil intentions and it becomes clear after study and examination that you are Saahibu Hawaa (a person of desires), then the people have the right to speak about you.

Al-Haafith Ibn Rajab – rahimahullah – said:

“All praises and thanks are only for the Lord of the Universe (Allah). His Salaah and Salaam be upon the Imaam of those who have taqwa – the Seal of the Prophets – and upon his family, Companions, and those who follow them perfectly (in belief, statements, and actions) until the Day of Recompense (Day of Judgement). As for what follows:

These are some brief words gathered together regarding the difference between an-Naseehah and at-Ta’yeer. Because these two are similar in that both of them are: mentioning about a person what he dislikes to be mentioned. There is no difference between them with most of the people. And Allah is the one who grants success (in being guided) to what is correct.”

Meaning: an-Naseehah is mentioning about a person something he dislikes and at-Ta’yeer is also mentioning about a person what he dislikes. So there can be some similarity between an-Naseehah and at-Ta’yeer.

At-Ta’yeer is that you mention a fault (or flaw) and an-Naseehah is that you mention a fault also – so that the people can be warned from him if he has an innovation or an error – when your intention is seeking the Face of Allah – He is the Blessed and Most High – then this is an-Naseehah.

And if you mentioned his flaw to satisfy your own desire, you never had a legislated goal, your goal was only to satisfy your desire, then this is ta’yeer and is degradation and a sin….

At-ta’yeer is belittlement, he reviles him – meaning – he belittles him because of his lineage, or his job, or his appearance, or his color, or what is similar to that – all of this is haraam….

والشاهد أن التَعْيِيْر من عَيَّرَ الشخصَ

أي تنقَّصَه سواءً طعن في حسبه أو نسبه

أو قبلَ ذلك في دينهِ

أو في بلده أو في لونه أو في شكله أو في خلقه

وكل ذلك محَرَّمٌ ولا يجوز الوصف بقصد التعيير وتنقص

…The point of benefit is that at-ta’yeer is when someone reviles another person – meaning he belittles him – the same whether he reviles him due to his status, his lineage, or before that in his deen, or his country, his color, his appearance, or in his body – all of that is haraam. It is not permissible to describe a person with the intention of revilement or degradation (belittlement)…

I would like to alert my salafee brothers in every place about a dangerous issue. The issue is as follows: It’s them being fooled by everyone who begins to teach, and thinking that he is qualified enough to take knowledge from.

So, if they see that he’s a person who writes on salafee websites, they think he’s Salafee;

If they see that he has books, they think he’s Salafee;

If they see that he gives sermons, uses complex speech, and uses eloquent phrases, they think he’s Salafee;

If they see that he gathers the youth and encourages them to memorize at-taweed, al-Usool ath-Thalaathah, and that he teaches them these types of affairs, they think he’s Salafee;

If they see that he is a teacher at a university, they think he’s Salafee;

If they see that he teaches in the Prophet’s Masjid or the Haram in Makkah, they think he’s Salafee;

If they see that he’s a judge, they think he’s Salafee;

If they see him delivering lecturers, or appearing in the media, they think he’s Salafee;

All of these things are not sufficient, in reality, to the people of knowledge in order to establish the Salafiyyah of this man and that he is qualified to teach and to benefit his brothers.

All of these affairs don’t benefit him at all. Rather, these affairs are what we find those who stay away from and distance themselves from the sittings of the Salafee scholars using as a means to fool the general people into thinking they are Salafiyoon.

Fine. So what’s the path [we take]?

The way to know if knowledge should or shouldn’t be taken from a person is known by one of two ways:

The first: The scholars recommend and explicitly state: ‘So and So is Salafee and a student of knowledge; benefit from him.’

And I want to bring attention to a situation: If a Shaykh says: ‘So and So is Salafee,’ that doesn’t mean that he is qualified to teach. The Shaykh must mention two things: that he is Salafee and that he is qualified to teach.

We have seen some people fool the general people by saying a Shaykh has said that So and So is Salafee. Fine. Did he say he’s a scholar? Did he say he’s a student of knowledge?

Being Salafee is a level, and being a student of knowledge or a scholar is a higher level coupled with Salafiyyah. So, it is not befitting for us to be fooled by these types of situations.

Likewise [we shouldn’t be fooled] just because a person goes to Shaykh Rabee’s classes, or that he was in Shaykh Rabee’s house, or things similar to this that people are fooled by.

So, the first thing is that a scholar explicitly expresses a recommendation stating that he is upon the Salafee Manhaj and that he has knowledge;

The second way to know is that his state is well known to the scholars and students of knowledge, and that he has well known salafee stances. Likewise, the scholars generally praise him, aid him and help him.

This proves that he is from those who have been teaching and the scholars know about it and have remained silent about him; rather, they have spoken well of him and aided him. This proves, if Allah wills, that he is adhering to the truth.

As for other than these two things that we have mentioned, then beware beware. May Allah bless you. Don’t be fooled, Don’t be fooled by those who have internet forums or by some who possess some of the characteristics that the general people are fooled by.

I say, and I repeat: Those who have internet forums and some of those who have been put to trial may possibly use as a means the mention of Shaykh Rabee’, Shaykh ‘Ubayd, Shaykh Muqbil al-Waadi’ee, may Allah have mercy on him, Shaykh an-Najmee, Shaykh Bin Baaz and Shaykh al-‘Uthaymeen so that they can lure in the general people; so after they lure them in, they inject the poison into them. (1)

For this reason, I also view that we should ask about these websites, should we visit them or not? Have they been recommended or not? This is because they are spreading a portion of knowledge, so either it is beneficial knowledge or harmful … (2)

__________

(1): [TN]: We find this on platforms such as twitter. A person may follow Bin Baaz, al-‘Uthaymeen, al-Luhaydaan, al-Fawzaan, etc. However, the reality is that their actions contradict their claim to following the methodology of these great scholars.

Examples of contradiction are a lack of giving sincere advice by warning against falsehood they fully recognize, ambiguous stances against those who implement the methodology of the Muslim Brotherhood, their views about Shaykh Rabee’, etc.

You find a clear contrast between them and the major scholars in issues such as these, for example.

…Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said : “Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people : those who say : ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allaah – this is a lie. A lie about Allaah’s Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High –

“O you who believe – fear and keep you duty to Allaah and be with the truthful”

And the Prophet encouraged truthfulness and said : “Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person“.

And he warned against falsehood, and said : “Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings.

”…that the Prophet – sallallahu alayhe wa sallam said ‘The strong one is not the one who overpowers others in wrestling’ meaning that strong one is not the one who takes people to the ground when he wrestles them. And wrestling is well-known. It is from the permissible prophetic sports. For indeed the Messenger – sallallahu alayhe wa sallam wrestled Rukaanah bin Yazeed – and this man (Rukaanah) – no one would wrestle him (because of his strength and skill). So the Prophet – sallallahu alayhe wa sallam – wrestled him and took him down. This type of wrestling is wrestling the people and taking them down. This one is not strong in reality, but the strong one is the one who wrestles (takes down) his anger. When he becomes angry, he overcomes his anger.

And he said, ‘The strong one is only the one who controls himself when angry’ This one is the strong one. That’s because anger is a hot coal shaytaan throws into the heart of the son of Adam that causes his blood to boil. So if he is really strong, he controls himself. And if he is weak, his anger overcomes him. And when that happens, he may say something or do something that he regrets later. For this reason when a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and asked him to advise him, he said, ‘Don’t get angry.’ The many asked him again to advise him and again he said, ‘Don’t get angry.’ So he repeated several times, ‘Don’t get angry.’ because sometimes tremendous harms result from anger. He may abuse (or insult) the people, or himself, his religion, or his Lord, he may divorce his wife, or break dishes, or set fire to his clothes. Many things can occur from some people when they get angry, as of they occur from a person who is possessed….”

2.Follow the one with proof (video) – also transcribed – very brief but important advice from Shaikh Fawzaan

3.Some things are not to be asked (video) – also transcribed – very brief but excellent advice from Shaikh Ghudyaan

4.Student of tapes and books (video) – also transcribed (and brief)- is a person considered a student of a scholar if he read their books and listened to their tapes (only)? Shaikh Ubayd al Jaabiree answers

5.Knowledge is not taken from a person of innovation or desires – transcribed from Shaikh Ahmad Bazmool